Korach, the son of Yitzhar, the son of Kehas, the son of Levi, separated himself.
This verse begins the passage that deals with the rebellion of Korach, who sought to overthrow Moshe and Aharon from their positions as leaders of the Jews. The verse stresses that Korach took himself apart — that is, he deliberately sought to develop machlokes, strife between the Jews and their leaders.
-from “A Torah Thought for the Day,” p.2
Sunday’s commentary on Torah Portion Korach
A Daily Dose of Torah
Over two weeks ago, I wrote a blog post called What Am I, Chopped Liver?, in which I attempted to illustrate that non-Jews who are somehow associated with the Messianic Jewish movement are not an afterthought of God or a devalued population without a role in God’s redemptive plan for Israel and the nations simply because we’re not Jewish.
I could never have predicted what happened next. As I write this (Monday afternoon) that fifteen day old blog post has collected 191 comments and counting. Apparently, I struck a nerve, a really sensitive one.
I’ve written several posts since then, but none has gained the traction of “Chopped Liver,” which is just fine.
But then I started studying for the coming week’s Torah Portion Korach.
Rashi explains that Korach wished to make the point that there was no reason for Moshe and Aharon to be seen as greater than the rest of the Jews, for all of them had been spoken to by God at Sinai. thus their assuming leadership represented a selfish act of self-promotion…
…No matter how holy the Jews, they still needed leaders — and Hashem had ordained that those leaders were to be Moshe and Aharon. Sadly, Korach refused to see the obvious answer, and came to his terrible end as a result.
We need to look at Korach and his 250 followers in context. The failure of the ten spies had just occurred (see Shelah) and the Children of Israel, bewailing their fate, refused to enter the Land and conquer it. Instead, they begged for a new leader to guide them back to Egypt. Even the next morning when the people realized their error, it was too late. Hashem had already decreed that the current generation wander the desert for forty years, until the last one of them expired.
Not listening to Hashem again, the Israelites attempted to take the Land. Hashem was not with them and the local Canaanite armies easily routed Israel, sending her packing, so to speak.
From Korach’s point of view, this might all seem to be the fault of Moses and Aaron. Midrash states that Korach and his companions believed Moses had appointed himself and Aaron as leaders, and that their positions of authority did not come from Hashem. If Korach were right, then there was no absolute divine source that appointed Moses as the Leader and Prophet of Israel and he might be opposed, overthrown, and replaced. This was Korach’s intent.
Although Korach was dead wrong (literally as it turns out) and Hashem decreed his demise, I can’t think too harshly of Korach. Yes, he was misguided and confused, probably tortured by the humiliating defeat in Canaan, and the dreaded prospect of the Israelites spending the rest of their days wandering the desert of Sinai. But assuming he wasn’t just greedy for power, he probably thought he was doing the right thing, the only thing he could think of to save his people.
But he lacked Moses’ perspective and his apprehension of the will of Hashem for Israel.
It is commonly thought that Korach’s sin was one of attempting to usurp the roles of Moses and Aaron and to make himself the leader and High Priest (a bit if hypocrisy if he really thought that all Israelites were complete equals).
But we “Messianic Gentiles” (or whatever you want to call us) are also trying to figure out our roles relative to Messianic Jews and within the context of Messianic Judaism. Can we Gentiles be compared to those involved in the Korach rebellion?
First of all, let’s understand how I’m using the term “Messianic Gentiles.” Why don’t I just call us “Christians?”
Well, in the most generic way of speaking, we are Christians. That is, anyone who follows Christ (Messiah) as a disciple can be called a Christian (and my Jewish wife calls me a Christian). I make the differentiation for two reasons.
The first is that, in modern times, there are a number of Jews who choose to follow the traditions of their Sages in how they observe the Torah, living like many, many other observant Jews all over the world…and yet they are also disciples of Yeshua, recognizing him as Moshiach and the coming Jewish King.
Calling them “Christians” would be a gross injustice because historically, Christianity has been directly opposed to Jews observing Torah, studying Talmud, gathering in synagogues on Shabbos, and honoring the traditions of the Sages.
The closest analog to modern Messianic Jews are the very early Jewish disciples of the Master we find in the Apostolic Scriptures, but we also have to remember that nearly two-thousand years of Judaism stand in between these two groups of Jews. And certainly by any comparison, those ancient and our modern Messianic Jews in no way resemble today’s Evangelical Christians.
The second reason is similar to the first. We Gentiles in Messiah, who associate ourselves with Messianic Judaism in terms of how we understand and study the Bible and the function of the New Covenant, are not opposed to Jews practicing Judaism in the manner of their forefathers. We have a different vision of the primacy of Israel in the current age and into the Messianic Era. We know that Yeshua is the center of God’s plan of redemption, that God’s redemption emanates from Yeshua to Israel, and only then, from Israel to the nations.
This understanding is only rarely found in any corner of mainstream Christianity, thus I refer to us as Messianic Gentiles to communicate the distinction, not to deliberately separate ourselves from the (much) larger ekklesia of Christ among the Gentiles, that is, the Christian Church.
So are we Messianic Gentiles guilty of the rebellion of Korach in seeking a role in Messianic Judaism?
Based on the initial criteria I cited at the top of this blog post, that Korach deliberately separated himself from his Israelite fellows in order to cause strife (at least according to Midrash), how can we say we have separated ourselves from Messianic Judaism if our intent is to join them, albeit as Gentiles and not Jews?
It seems more apparent that we’ve separated ourselves from the local church and from historical Christianity so it’s very likely if we are rebelling, it is against the Christian Church, not Messianic Judaism.
But what about the supposition I’m adapting from Korach, that we Gentiles are every bit as Holy to God as are the Jewish people, thus no role possessed by Jews should be denied us?
It’s difficult to make a direct comparison because Korach and his group were Levites and Israelites, so they had that in common with Moses and Aaron. We Gentiles don’t have tribe and ethnic identity in common with the Jews in Messianic Judaism. We can’t separate ourselves from something we never were in the first place.
That’s an important point because the Sinai Covenant, and for that matter the New Covenant, are both made exclusively with the Jewish people. The disciples from the nations aren’t named subjects to those covenants. It’s only by the mercy and grace of God that he has preordained “every knee will bow” and indeed, that Gentiles turning to Hashem en masse, is a rock-solid indication, based on scripture, that the coming of the Kingdom of Heaven into our world is imminent (but “imminent” in the timing of God, not necessary by the human calendar).
So if any Gentile were to claim equal rights to the Sinai and New Covenants as members and citizens of Israel, it would be the height of hubris, and indeed, pride and arrogance are things that Korach has been accused of throughout the ages. If any of we Messianic Gentiles made such a demand, we’d be on par with Korach, cut from the same cloth.
But that’s not what most of us are trying to do. We’re not claiming the Torah for our own. We are not calling Moses our Father and maybe not even our Teacher (apart from the veiled implications of Acts 15:21).
What we do want to know is, given our particular orientation as Gentiles standing on the foundation of the Jewish Bible, who are we, where do we belong, and what should we be doing?
Of course, as part of the exceptionally long dialogue on my aforementioned blog post and particularly my conversation with Rabbi Kinbar, our “place at the table” may have to be self-defined. The various leading organizations that can truly be termed “Messianic Judaism” have their hands far too full managing their own definition, identity, and role.
Korach disputed the validity of Moses and Aaron as God-assigned leaders of the Children of Israel. Are we Messianic Gentiles questioning the leadership of Jews in Messianic Judaism? Can there be a Judaism without Jews? If we non-Jews want to be part of Messianic Judaism, are the Jewish people our leaders and are we trying to “take over” Messianic Judaism from them?
Those are a lot of loaded questions.
If there are Messianic Jewish synagogues that are by and for Jews in Messiah only, then we don’t have a seat at that table and we don’t belong. If we don’t belong, they can hardly be our leaders.
If there are Messianic Jewish synagogues that welcome non-Jews as adjunct members or resident visitors and if those synagogues are led by a majority Jewish board of directors, then the board are our leaders.
That gets a little complicated since, for instance, the local combined Reform/Conservative shul in my corner of Idaho has both Jews and Gentiles on the board, although, of course, the Rabbi is Jewish.
In a comment made by Rabbi Carl Kinbar recently:
At the same time, MJ leaders share the responsibility. It doesn’t take long for them to figure out that few congregations made up preponderantly of Messianic Jews will grow large enough to support their leader full-time.
Virtually all Messianic congregations where individuals (Jew or Gentile) simply walk in the door and stay, are largely (sometimes almost completely) Gentile in make-up. This is especially true of congregations in areas where there are few Jews to begin with. Jewish practices are usually, or perhaps inevitably, reconfigured to the point of being somewhat unrecognizable. Most MJs who take their Judaism seriously feel quite alienated in that kind of environment. They also feel the need to guard themselves lest they speak or act “too Jewish” and thus offend the Gentiles (and some other Jews, too). As a traveling speaker, I have experienced enough Messianic congregations to know what I’m talking about.
That said, no congregation that walls itself in can be spiritually healthy. Congregations that have a distinct vision must have a strong and persistent determination to maintain living relationships with those who have a different vision, theology, or idea of congregational fabric.
P.S., I also believe that it is not viable, in the long term, for largely MG congregations to restrict leadership positions to Jews even when there are equally or more qualified MGs. It will not work sociologically or psychologically. A large percentage of MG children who mature in that kind of environment will leave as soon as they can. (emph. mine)
I can only imagine the matter of leadership is managed on a community-by-community basis. Thus the question of who leads and who follows is highly variable depending on whatever congregation you are attending. Synagogues with a majority non-Jewish membership will likely have a significant Gentile presence on the board, while Messianic Jewish shuls made up of a majority of Jews with only a few Gentiles (non-Jewish spouses of Jewish members perhaps) might have few to no Gentiles on the board and most certainly a Jewish person in the role of Rabbi.
In any congregation, there has to be a method of leadership whereby the members feel they are represented by such leadership. In many churches and synagogues, board members are elected by popular vote, and it is the board that hires the Pastor or Rabbi, who then is an employee of the institution and who can even be fired by the board if necessary (or their contract can simply not be renewed once it becomes due).
I’ve been in a congregation, a very organizationally unsophisticated one, where there were multiple attempts, some successful, to lead a hostile takeover, a sort of bloodless coup, either deposing the previous leader out of hand or causing a split in the group.
This is not uncommon among small but growing Hebrew Roots congregations, but it’s also been known to happen in full-fledged Christian churches (I have no idea if splits happen in mainstream Jewish synagogues since I have no direct experience).
It’s always ugly and never serves to sanctify the Name of God.
So are we Messianic Gentiles rebels with or without a cause?
I would say no. Not if we aren’t intending to take control of something that isn’t ours, that is, the covenant inheritance of the Jewish people. We have a right to seek out our own identity and role as long as the identity and role we desire doesn’t already belong to another group.
I think this is why some within Messianic Judaism would rather the Gentiles all stay in the Church, because it solves this pesky problem by using the already existing identity for Gentile believers as Christians within the Church and Jewish disciples as Jews within Judaism.
But not all Jews in Messiah agree, and as far as my experience goes, most Messianic Jewish groups in the United States have a large if not a majority Gentile population.
So I suppose as long as we Messianic Gentiles aren’t plotting to overtly or covertly take over whatever Messianic congregations we are attending, then we aren’t rebels. Of course, any group in a congregation that attempts a takeover of said-congregation outside of the formal rules would be considered rebels, regardless of the ethnic make up of the house of worship.
So if we’re not taking over Jewish synagogues and we’re not claiming the Torah and Israel to be who we are equally along with the Jews, then no, we aren’t rebels, usurpers, or thieves. We are just pilgrims on a trail, traveling a path, searching for who we are in Hashem and in Messiah.
We may never find out who we are in Messianic Judaism or in direct relation with Messianic Jews. But as I wrote just recently, we have every likelihood of discovering who we are in Messiah, and then helping and supporting Jewish Torah observance and community in anticipation of the return of Messiah and the establishment of his Kingdom in Israel and among us all.